PRAISE GOD WITH JOY DEVOTIONAL READING: Psalm 100 BACKGROUND SCRIPTURE: Psalm 100

Psalm 100 BACKGROUND SCRIPTURE: 

Psalm 100 PSALM 100

Psalm 100 KJV 1900

A Psalm of praise. 1 Make a joyful noise unto the Lord, all ye lands. 2 Serve the Lord with gladness: Come before his presence with singing. 3 Know ye that the Lord he is God: It is he that hath made us, and not we ourselves; We are his people, and the sheep of his pasture. 4 Enter into his gates with thanksgiving, And into his courts with praise: Be thankful unto him, and bless his name. 5 For the Lord is good; his mercy is everlasting; And his truth endureth to all generations.

A psalm. For giving grateful praise. 1 Shout for joy to the LORD, all the earth. 2 Worship the LORD with gladness; come before him with joyful songs.

It is he who made us, and we are his; we are his people, the sheep of his pasture. 4 Enter his gates with thanksgiving and his courts with praise; give thanks to him and praise his name. 5 For the LORD is good and his love endures forever; his faithfulness continues through all generations.

I. A Call to All

(PSALM 100:1–2) A. Come with Joy

(v. 1) 1a. Shout for joy to the LORD,

1a. Shout for joy to the LORD, The command to shout for joy appears in exactly the same Hebrew phrasing in only two places: here and in (Psalm 98:4 ). To these we can compare Psalms 66:1; 81:1; and 95:1, which are similar. This is a call to unhindered praise. The Hebrew word behind the translation shout is translated as “extol” in Psalm 95:2, and both senses are present here. This attests that the psalmist expects volume and excitement (compare also translations of triumphal cries in Psalms 41:11; 60:8; and 108:9). Such shouts could be accompanied by the clapping of hands (47:1), singing (98:4), and instruments (98:5–6). The Lord is never referred to with explicitly royal language in the psalm we are studying. Even so, the call matches the worshipful equivalent of making fanfare for a king (compare Psalm 98:6; see 100:2, below). This is the first of four appearances (in a psalm of only five verses!) of the divine name Yahweh, identified in English translations as “LORD” in small caps (see 100:2–3, 5, below). This could just be the writer’s preferred method of referring to God. Or it could be that the psalmist uses this designation specifically to show that all people will know God by name and have greater knowledge of him because of it.

but we as christians know God had many names and one was Yahweh another was jehovah and another was i am but in (Exodus 3:13-16) it all meant one thing, God i am the god of in verse 15>

1b. all the earth.

The word earth in this context refers to the world in its entirety (compare Psalms 8:1; 24:1; etc.). This word can also refer to specific nations or territories when used with parallel terms that speak of such groups (example: 74:8). Sometimes a doubled usage will refer to both in poetic parallelism (example: 67:6–7). This flexibility results at times in ambiguity as to whether the narrower or the wider sense is intended. Assuming that this address is for people everywhere, we see God’s concern for all humanity. The psalmist anticipated the day when all nations would come to know the Lord and would offer their praise to him—a theme that appears frequently in the psalms (examples: Psalms 22:27; 117:1). This theme complements the motifs of Israel proclaiming the Lord’s name among the nations (examples: 96:3; 108:3) and of his reign over the nations (example: 47:7–9). you see back then they were refering to nations but in time it is meant for all the earth all the nations around the world the entire world no one back then knew how big this world was some even thought that this world was flat and if they kept walking in a straight line they would fall off but now we know all about this round planet it is large but God is in charge. not us !!!!!!!!!!!!!!!!!!!!!!!!! and we know him as GOD!!!

B. Come with Gladness (v. 2)

2a. Worship the LORD with gladness;

Given that this psalm is associated with Psalm 90 (see Lesson Context), we can surmise that the writer alludes to the exodus here. Serving the Lord therefore suggests a contrast between Israel’s service to God and the nation’s service to Pharaoh (Exodus 1:11–14; 5:17–18 ). Whereas their labors for Pharaoh caused the people to cry out to God in distress (2:23–24), service to God is accompanied by gladness (Numbers 10:10; 2 Chronicles 30:21; etc.). David expressed a similar thought in Psalm 68:3.

reguardless of what happened to the isrrealites back then we are to be like David in Psalm 68:3 “3 But let the righteous be glad; let them rejoice before God: Yea, let them exceedingly rejoice.” so let us rejoice in God but lets do it exceedingly .

exceedingly

[ikˈsēdiNGlē]

ADVERB extremely. "the team played exceedingly well" synonyms extremely · exceptionally · especially · tremendously · immensely · supremely · very · really · truly · most · distinctly · decidedly · unco · très · right · exceeding archaic to a great extent. "the supply multiplied exceedingly" synonyms greatly ·to a great extent/degree · a great deal · a lot · considerably · appreciably · decidedly · indeed to great extent.

we must let the world know how much we love the lord. and when we do let us do it exceedingly! how bout it, dont you agree ?

2a. Worship the LORD with gladness; Given that this psalm is associated with Psalm 90 (see Lesson Context), we can surmise that the writer alludes to the exodus here. Serving the Lord therefore suggests a contrast between Israel’s

service to God and the nation’s service to Pharaoh (Exodus 1:11–14; 5:17–18). Whereas their labors for Pharaoh caused the people to cry out to God in distress (2:23–24), service to God is accompanied by gladness (Numbers 10:10; 2 Chronicles 30:21; etc.). David expressed a similar thought in Psalm 68:3.

2b. come before him with joyful songs.

If this verse alludes to the exodus, then coming before him can very easily be an allusion to the ark of the covenant (Exodus 25:22). This brings to mind the ark’s location in the tabernacle and later in the temple (Exodus 25:8–9; 2 Chronicles 6:1–2, 11). Throughout the centuries, the people of God had experiences worthy of song. Israel sang in celebration of their rescue at the Red Sea (Exodus 15; see lesson 1). David had issued instructions for leading Israel in praising God for “all his wonderful acts” (1 Chronicles 16:7–9). Paul directed Christians to sing to one another (Ephesians 5:19 ; Colossians 3:16). In all these instances, the people of God could declare with David, “[God] put a new song in my mouth” (Psalm 40:3). i can remember when i first joined the chior Rev Ruffner’s son gave me a song to sign Lord prepare me to be a testimony. and this song i sing all the time i may not know the whole song but i still song it today at home,work , in my car and just wherever it just comes out , . so i know that we all have a song of praise to sing to God for all he has done for us. i do have more then one sone i like to sing . but it all comes from singing praises to God.

GET TO

A friend of mine grew up in a communist country. Life changed dramatically when she attended a Christian college in the United States. When other students complained, “Do I have to go to chapel?” my friend would exclaim, “I’m so glad I get to go to chapel!” “Get to” is better than “have to.” The former nurtures gratitude; the latter generates grumpiness. Crawling out of bed on Monday morning, it’s tempting to mutter, “I wish I didn’t have to go to work.” But considering the alternatives of being sick, injured, unemployed, or forbidden to go, isn’t it better to say, “Thank you, Lord, that I get to go to work today”? The same principle applies when one has a relationship with God. Do we have to pray? Yes, but even better, we get to. Do we have to sing? Yes, but we get to, and God gives us joyful reason to do so! It helps us serve the Lord with gladness when we remember that we don’t just have to worship God. We get to!

i like that we GET TO worship God

and i do all the time even if its only to say thanks be to God !

II. A Call to Know (PSALM 100:3)

A. Who God Is (vv. 3a)

3a. Know that the LORD is God. This, the fourth command of this psalm, occupies the central position. It provides a rationale for all the other commands. The word know in this context suggests a profound awareness beyond mere intellectual perception (Deuteronomy 34:10; 1 Samuel 3:7; Psalm 139:2). The Lord is God is a central affirmation of Old Testament faith (examples: Deuteronomy 4:35, 39; 1 Kings 8:60; Psalm 118:27). Its parallel of Jesus as Lord is a central affirmation of the New Testament (Romans 10:9; 1 Corinthians 12:3). In both instances, the proclamation sets apart the one who is confessing from those who will not confess the same. In the first-century church and throughout its early history in Rome, declaring Jesus to be Lord​—​the only Lord—was tantamount to denying the deity of a caesar or any other so-called god. It was a scandal. Yet any saving faith in the Lord must begin by confessing that he alone is God. and we must remember that there is only one True God the creator of heaven and earth and all that we see say and do . and rest assure that all that we do God knew it before we did and we are right back to that word know past present future. So we know we know and we know. there is no doubt in my mind that i know God is for real.

B. Who We Are (v. 3b)

3b. It is he who made us, and we are his; we are his people, the sheep of his pasture. It would be easy to think of the first part of this half-verse’s declarations in terms of the creation of humanity in Genesis 1:26–27 “26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. 27 So God created man in his own image, in the image of God created he him; male and female created he them.

But pausing to look at the second part may lead us to a different conclusion: his people and the sheep of his pasture may be intended to refer primarily to God’s creation of the nation of Israel. Psalm 95:6–7 is quite similar in this regard: “Let us kneel before the Lord our Maker; for he is our God and we are the people of his pasture, the flock under his care.” Another close parallel is Psalm 79:13. The metaphor of the nation of Israel as the Lord’s sheep draws on ancient imagery. Kings were depicted as shepherds and their subjects as the monarch’s sheep (example: 1 Kings 22:17). God is often referred or alluded to as shepherd as well (see Genesis 49:24; Psalm 23:1–3; Jeremiah 31:10; Ezekiel 34:11–12). Being God’s sheep suggested that the people of Israel could feel confident in their relationship to God but should be humble concerning their own abilities. Like sheep, Israel was weak, vulnerable, and needing care. However, they belonged to and were valued by the Lord God, the true and ultimate shepherd-king (Genesis 49:24; Psalm 80:1; Ezekiel 34:31). It was he who would guide, protect, and provide for them. Visual for Lesson 5. With this chart on display, note how the quantitative elements many/some/few serve to define the five types along the bottom. Whether referring to humanity in general or Old Testament Israel in particular, the text before us highlights both God’s identity as Creator and the worshipper’s identity as created being. The implications are profound: it effectively negates any notions of human self-sufficiency. Neither humanity in general nor Old Testament Israel in particular came into being by self-sufficient effort (see Acts 17:28). We do well to remember that it is Christ who has created the church (Matthew 16:18; Acts 2:47; 20:28). And the one who created the church is also the Creator of everything (John 1:1–3; Colossians 1:16).

The shepherd-sheep imagery carries over into the New Testament. We recall that Jesus referred to himself as the shepherd who cares for his sheep to the point of giving his life for them (John 10:11, 15). The church is God’s flock, and its elders are called to care for and to protect it as does Christ (Acts 20:28; 1 Peter 5:1–4; compare John 21:15–17). Before moving on, we should pause to note that the affirmations made in Psalm 100:3b echo the two halves of a standard covenant-promise formula: “I will … be your God, and you will be my people” (Leviticus 26:12; see also Exodus 6:7; Psalm 95:6–7). This formula’s final appearance is associated with the promise of “a new heaven and a new earth” (Revelation 21:1–3). now this is something to live by that in the new heaven and new earth God will be with his people so aren't you glad that we are Gods Sheep and he is our Shepard the one that cares for us and we should always care for God ...

III. A Call to Thanksgiving ( PSALM 100:4–5)

A. In God’s Presence (v. 4)

4. Enter his gates with thanksgiving and his courts with praise; give thanks to him and praise his name. The dedication of Solomon’s temple took place during the Festival of Tabernacles (1 Kings 8:2, 65; see Lesson Context). The association of the dedication with that feast may provide context for allusions to the temple grounds here. Furthermore, gates, courts, and courtyards are mentioned together dozens of times in the Old Testament in that regard (examples: Jeremiah 36:10; 2 Chronicles 23:5; Nehemiah 8:16). The gates refer to the entrances to the temple grounds, and courts are the areas in proximity. The complex included two temple courts: an “inner courtyard” (1 Kings 6:36) and a “great courtyard” (7:12). The chronicler designated the inner court as “the courtyard of the priests” (2 Chronicles 4:9). The “great courtyard” was evidently an outer court surrounding the entire temple complex. It is into this larger, outer court the psalmist envisioned the congregation entering (contrast Hebrews 10:19–22). Those approaching God in the temple courts needed to bring appropriate offerings (examples: Deuteronomy 16:16–17; Psalm 96:8). What better than thanksgiving and praise (compare Micah 6:6–8; Hebrews 13:15)? The terms thanksgiving and give thanks refer to a proclamation or confession of what God had done (compare Leviticus 7:12–15). Joyful noise and psalms would accompany this thanksgiving (Psalm 95:2). Praise consisted of boasting about and exalting the Lord—​to recognize the great things he had done and to admire his characteristics (examples: Psalms 18:1–3; 96:2–3; 1 Chronicles 16:23–29). To praise the Lord’s name is to acclaim his power and reputation with all due respect.

The Hebrew term translated praise is used in a variety of ways by Old Testament writers. These included proclamation or confession of what God had done (example: Psalm 26:7).

CHECK THE GATE “Check the gate, son.” After all these years, I can still hear Dad’s voice. Opening and closing gates was one of the first jobs I learned on the farm in southern Ohio where I grew up. Swinging on rusty hinges, our gates were made of wood that was weathered by years of exposure to the elements. Twisted pieces of baling wire fastened the gates shut, allowing us access to the field while keeping our Holstein cattle corralled inside. I would untwist the wire and push the gate open so Dad could drive his tractor into the field. Later I learned about a different gate. In non-digital filmmaking, it referred to the window on the camera where light from the lens passed through to expose the film. It was important to “check the gate” or else a speck of dust could ruin the shot. When you join other believers for prayer and worship, do you first “check the gate” of your heart? When it comes to such times with the Lord, this gate should always be open.

I can tell you that my Gate is always open when it comes to the word of God ,this Bilbe,this great Book .the one that i open daily so that i can learn from it and see what it is that i must do to Praise him always for each and everything he has done in my life this is my praise because without God in my life i am nothing just a plan old man walking on this place called earth with no purpose no reason no avlue but with God i can do all things with gladness ,joy and love .......

B. For God’s Greatness (v. 5)

5a. For the LORD is good and his love endures forever; This verse offers motivations for praising God. The simple affirmation that the Lord is good is used four times in the book of Psalms (here, and in Psalms 34:8; 135:3; and 145:9). To these can be added Psalms 106:1; 107:1; 118:1, 29; and 136:1, which all feature the sentence “Give thanks to the Lord, for he is good; his love endures forever” or a slight variation of it. The word translated love is elsewhere translated “kindness” (1 Samuel 15:6) and “approval” (Esther 2:17). God’s mercy endures through the failures and sins of his people (Psalms 86:5; 89:33; 103:8). It is everlasting (103:17), and the Lord delights to show it (Micah 7:18). It is rooted and expressed primarily in covenant relationships . (Deuteronomy 7:9, 12). and our relationship to God will show us these things that God can do for by giving us Mercy we have the kindness of god the approval of God and most of all we have Gods mercy even through our failures and sins......... gods greatness is all we have to live by and through Jesus we have all of these things .praise be to God

5b. his faithfulness continues through all generations.

The Hebrew word translated faithfulness here derives from the verbal root from which we get the word amen, an affirmative response to what has just been said. It refers to firmness, steadfastness, reliability, and consistency (Psalms 96:13; 98:3; 143:1). The congregation of Israel could expect their children, grandchildren, and succeeding generations to experience the same goodness from the Lord’s hand that they had received. God’s long-standing relationship with his people demonstrates his reliable goodness, mercifulness, and truthfulness. Pairings of the words translated “love” and “faithfulness” occur frequently in the psalms (example: Psalm 57:3). These echo one of the Old Testament’s foundational descriptions of the Lord God of Israel, as seen in Exodus 34:6–7. The Lord’s dealings with Israel proved to be more than sentimental impulses that could easily dissipate. The people could rely on God because he had been faithful to the covenants he made with their ancestors (examples: Exodus 2:24–25; 6:8; Joshua 23:14–15; 1 Kings 8:23–24). Israel had experienced the Lord’s reliability and faithfulness for a long time, and the people could move into their future assured of his continued presence. They could know that God’s acts of grace were not the product of a divine whim. We can trust in the Lord because he is constant, and his gracious purposes for us are reliable (1 Thessalonians 5:23–24; 2 Thessalonians 3:3; Hebrews 10:23; 1 John 1:9). Indeed, Jesus is called “Faithful and True” (Revelation 19:11). this promise is sure to all the seed from age to age not only to isreal but to all of Gods creations meaning all of us here in the US and around the world thatKnod of our one and only true God the one that will never fail he words shall live forever and to those who believe may also be with God foreve rthakn ‘s be to Christ our savior the one that died for our sins and on the third day rose to be an interseeor for all who beleve and made a way for all of us to be with the Father Amen

Conclusion A. Because the Lord Is Good

Enthusiastic joy is fitting for those who have come to experience God as described in Psalm 100. Here the psalmist calls the reader to a life of joyous thanksgiving and praise in the presence of our Lord. When we ponder who God is and who we are, then praise and thanksgiving are called for. The call to worship in this regard is a call away from the mundane distractions of life and toward the holy and loving God. The concerns of the preceding week should fade as the congregation at worship focuses minds and affections on the ever-present Lord. The Lord is God, he is the Creator, he is our shepherd. He is good and faithful. We are his people, the sheep for whom he cares. Generations before us have experienced his goodness. And until our Lord Jesus returns, all generations who follow us are invited to experience his steadfast mercy and kindness as well. How can we not join the psalmist in singing, rendering thanks and praise to the good and faithful God who calls us his own?

C. Thought to Remember Be joyful! The Lord is good, and we belong to him.

B. Prayer Our Father, we rejoice knowing that we belong to you! We praise you for your constant faithfulness. When we are tempted to drop our gaze to the troubles of this life, remind us again to lift our focus and our praise back to you. In Jesus’ name we pray. Amen.

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